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.HI7
I
G«AiAL..ANDABBirL.SAReENT I
lilMlililtlillll^^
a «
THE SEVENFOLD UNITY
OF THB
CHRISTIAN CHURCH
By the same Author
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THE UNIVERSITY PRESS. Sewanca.
The Sevenfold Unity
OF THE
Christian Church
The Rt. Rev.
BISHOP OF YEBMoSt
. Ara^)mLL, D.D.
^ ■> ■'■'•
LONGMANS, GREEN, AND CO.
FOCBTH AVENUE & SOTH STSEET, NEW TOBK
LONDON. BOMBAY. AND CALCinTA
1911
Copyright, 1911, by
Longmans, Green, and Co.
• - •
• • •
V. • •••
• • \
THE • PLIMPTOH • PRI8S
[W 'D -o]
MORWOOO • MA88 • U • S • A
Miuu^ ^/T^
^<MLi^
PREFACE
Tms book contains the substance of Addresses
given at Retreats in the Autumn of 1910. The
notes are written out and published for the reason
given at the beginning of the first Address.
CONTENTS
CHAP. PAOB
I. Onb Body 1
n. One Spmrr .11
m. One Hope 22
IV. One Lord 88
V. One Faith 41
VI. One Baptism 48
VII. One God and Fatheb of all 65
vu
ONE BODY
The subject of the reunion of Christendom is at
this time much in people's minds and hearts and
prayers. It is very important to consider the matter
on its spiritual side. This is what is here attempted.
The subject is not treated controversially, but
devotionally; not with any thought of plans and
schemes for reunion, nor as giving heads for a theo-
logical treatise, but with the intention of getting
behind ecclesiastical points of difiEerence or agree-
ment, and of seeing what are the real spiritual prin-
ciples involved in the unity of the Church. We can
then enquire how far we are bringing these spiritual
principles to hear on our life and cultivating the
temper which they enjoin. These principles, this
temper, we must cherish and practise among our-
selves — in family and social life, as well as in the
ecclesiastical life of oiu* parish and diocese — if we
are to call others into the unity of Christ's Church.
It is proposed to consider St. Paul's Seven Unities,
or the Sevenfold Unity of the Church, described in
the opening verses of the fourth chapter of the
1 1
2 THE UNITY OF THE CHURCH
Epistle to the Ephesians. It would be well to read
through the whole Epistle, which is in one view an
expansion of these verses, insisting throughout on
the idea of fellowship in the body of Christ. The
Epistle was probably sent as a circular letter to
Churches in what we now call Asia Minor, of which
the Church at Ephesus was one. It was written at
Rome during St. Paul's first imprisonment there.
At the centre of the great and almost world-embrac-
ing Roman empire, the thought of the unity of the
Christian Church, which was to spread throughout
the world, was naturally prominent in the Apostle's
mind. The Christian Chiu'ch was to weld together
all nations and peoples in a higher unity than that
of the empire. Let us look for a moment at the
context of the passage. Verses 4 to 6, which we are
to consider more minutely, are really parenthetical.
In V. 1 the Apostle pleads from his prison, with
all the authority of one who is suffering for Jesus
Christ: I, the prisoner of the Lord, beseech you to
walk worthily of the vocation wherewith ye were
called, with all lowliness and meekness (towards all),
with longsuffering and forbearance (where there may
be any difference or ground of complaint). Mental
dispositions which promote the right relation of the
parts to the whole and to each other in the whole, —
these are what the Apostle first enjoins.
In V. 3 "endeavouring" (A. V.) is a very weak
ONE BODY 8
word, according to its modem use, and suggests too
much the possibility of failure. "Giving diligence"
(R. V.) or "taking pains" would better represent
the Greek word used. "The unity of the Spirit" is
that real objective unity which is the gift of the
Spirit, the result of His indwelling in all the members
of the Body; this is to be kept and subjectively
realised by them "in the bond of peace."
This exhortation the Apostle urges for the reason
that "there is one Body and one Spirit, even as
also ye were called in one Hope of your calling; one
Lord, one Faith, one Baptism, one God and Father
of all, who is over all, and through all, and in all."
These seven unities we are to consider one by one.
And first the One Body. "There is one Body and
one Spirit." The Christian Church is one in its
visible constitution and one in its informing Spirit;
one Body, not several bodies with one Spirit, as we
are often asked to think of it.
I. The unity is external as well as internal.
According to oiu* Lord's intention ^ and the Apostle's
teaching it is a visible unity, so as to impress the
world, to bring to bear the influence and witness,
the frown or approval of the Christian Church.
Think what a power the united Christian society
should and would be — in a nation or in a village —
1 John zvii. 28.
4 TEffi UNITY OF THE CHURCH
to support what is good, to put down evil. Man is
a complex beings material and spiritual, with body as
well as soul. So it is with the Church, which is to
be his home, and with the Christian religion, which
is intended to be his guide. Christianity is not a
philosophy, scattering seed thoughts. Christ founded
a society, a kingdom, a body. The Church is a
society among other societies, though di£Ferent from
them. It is an object of faith, not because it is
altogether invisible, but because it has an invisible
side, because it is more than it seems to be.
Accordingly the Christian religion and the Chris-
tian Church have to do with otUtoard life, both in the
individual and in society. Inward life is expressed
in outward form, character in conduct, the spirit
through the body, more and more, in gait and
manner and countenance.
This is the law of the Incamaiion. "The Word was
made flesh''; He took all of human nature, down
to its very lowest elements.^ In this Grod was mani-
fested. The very life of God becomes subject to
touch and sight, is seen, heard, and handled.* There-
fore whether we eat or drink or whatsoever we do,
we can do all to the glory of Grod, because we can
do all in the name, and after the example, of Jesus
Christ, the Son of God made man.'
* John i. 14. * 1 John i. 1-8.
» 1 Cop. X. 31, Col. iii. 17.
-^
ONE BODY 6
The spiritual, we learn, is not that which gets as
far as possible away from the material, but that
which penetrates and transfigures it.
Accordingly the Christian religion has its out-
ward ceremonies and sacraments, all informed with
spiritual power. Man, we may say, in his two-fold
nature, is a sacrament, having an outward visible,
and an inward spiritual side; Christ, both God and
man, is a sacrament; the links between Christ and
man are sacramental, outward and visible signs of
inward and spiritual grace.
From such consideration we learn (1) the impor-
tance of purity of the body, disciplined and con-
trolled by reason, of modesty and restraint in manner
and life; (i) that the Church must not stand aloof
from temporal and civic interests and social ques-
tions; the Christian Church cannot be content with
the betterment of ordinary human life, but she
should be eager to promote it, as a part of the
restoration of human nature in all its parts to its
true dignity.
II. The Christian Church is a body^ not a collec-
tion of fragments. All the parts are fitted together,
with a great variety of members and organs, each
having its own proper function. The higher we
rise in the scale of creation, the more highly de-
veloped and the more complex life becomes.
6 THE UNITY OP THE CHURCH
Picture for a moment the human body — its
beauty » strength, and harmony; the adjustment,
subordination, and inter-relation of all its parts;
the brain, lungs, and heart, the nerves and muscles
— the flow of life through all. Any obstruction or
congestion of blood causes pain and disease, perhaps
death.
All the members and organs have their function
assigned to them, not by human device, but by
divine appointment. One cannot therefore be sub-
stituted for another.
So is Christ and His body, the Church. (1) There
can be no room for rivalry or jealousy between
members of the body, whatever position any may
occupy. The clergy and laity, those specially dedi-
cated to God and those serving Him in ordinary
life, different sets and ranks, with their varied gifts,
all are to seek the common good, all are necessary
one to another. Those which occupy a lowly and
inconspicuous place may be the most necessary to
the body. See 1 Cor. xii. 12-«5.
(2) As there is no room for rivalry, so there is no
excuse for sloth. We must each seek to be our best,
in order to give our best. Even if, so far as we our-
selves are concerned, we might neglect to cultivate
some gift, we must remember that it was bestowed
not for ourselves alone; we are stewards of God's
ONE BODY 7
manifold gifts and are bound to cultivate and exer-
cise them, as we have opportunity, for the good of
our brethren.^
(3) Unity not uniformity, variety with harmony,
we see to be the law for Christ's Church. Lines of
caste or colour have no place therein. The Catholic
or Universal Church must find room for all races —
and classes and ages and temperaments. These
lessons of humility and subordination, and of inclu-
sive catholicity, are pressed upon us by three texts
from other Epistles of St. Paul.
1 Cor. xii. 12. As the body is one and hath many
members, and all the members, many though th^
be, are one body; so also is the Christ.
Rom. xii. 4. Even as we have many members
in one body, and all the members have not the same
function; so we, who are many, make one body in
Christ, and severally are members one of another.
Gal. iii. ^. There is neither Jew nor Greek, there
is neither bondman nor free man, there is no male
and female; for ye are all one man in Christ Jesus.
III. The oneness of the body is intended for great
moral purposes of discipline and training, not merely
for economy of money and force. The waste of
moral strength is worse and greater than failure here.
1 1 Pet. iv. 10, 1 Cor. xii. 7.
8 THE UNITY OF THE CHURCH
(1) We are to learn from one another;
(2) To be kept large-minded;
(3) To bear with one another, as in married life,
or as in a large family. This discipline of ''give and
take'' is forfeited where there are only one or two
children in a family.
We should welcome (not merely tolerate) diver-
sity or manifoldness in gifts, powers, offices, views,
— so that they be not contradictory but supple-
mentary. Manifoldness belongs to finiteness, and
finiteness belongs to created life. Other races, per-
sons of other habits and temperament and education
from our own, have then* contributions to bring to
the common treasury.
"The individual must know his place in the body,
and fill it with deference and self-restraint. He
must recognise that others are as necessary to the
body, though they do not serve it with a gift like
his. The life of the body is one, though its mani-
festations are various. It takes all members to
make a body, and no member is anything at all
apart from the whole body. The body is Christ.
That is true unity. It unites all classes and all
nationalities. It finds a place for every one, and
keeps every one in his place. It destroys not in-
dividuals, but individualism. It transmutes self-
assertion into self-devotion. It counts charity, that
ONE BODY 9
is, the spirit of membership, above all other spiritual
gifts. It creates an efficiency and generates a force
which transcends all efforts of all individuals, and
which in the end will be irresistible. It presents a
living Christ to the world, a living and growing
Christ, embodied in the lives of His members;
gathering up in one all the individuals of humanity
into the ultimate imity of God's One Man. And so
it offers a new philosophy of human life, and with it
a new hope, as certain of fulfilment sls is the purpose
of God." 1
Let us ask ourselves
Are we aiming thus to live the life of fellowship?
How am I acting in the light of this teaching —
in home and family, in society and community, in
parish and Church?
Is it in independence or in subordination, in selfish
isolation or in glad association and fellowship?
Am I doing my part, contributing my share?
Am I welcoming others' help?
We frat Thee, O Lord
That we may come with open minds to receive Thy word;
That we may put away pride, prejudice, and self-interest
which hinder recognition of Thy truth;
That Thy design for Thy Church may be made more clearly
known to us;
That what we understand we may act upon and seek to carry
out;
^ J. Armitage Robinson, The Vision of Unity, p. 10.
10 THE UNITY OF THE CHURCH
That loyalty and charity may go hand in hand;
That truth and love may together grow» and in thdr growth
our life be built up;
That in the use of all the means of grace we may set before
us the forming of the character of Christ within us;
That we may humble ourselves before Thee for all our sins and
the sins of our people whereby we have marred and hindered Thy
design — pride, prejudice, self-will, impatience, worldliness;
That we may perceive the spiritual side of the truths for whidi
we contend — the lessons of fellowship, sympathy, and consid-
eration, of humility, subordination, and co-operation, of forbear-
ance, forgiveness, and carefulness to avoid causing others hurt
or pain;
That we may not be deceived by plausible inducements ci
immediate good, so as to forfeit or forsake principles of Thy
revelation or institution;
That we may be eager to make our contribution to the treasury
of Thy Church in knowledge, in holiness and spiritual experi-
ence, by prayer and spiritual exercises, by labour, alms, influ-
ence, by the use of all our talents, cultivated and exercised for
Thy glory and our brethren's good.
II
ONE SPIRIT
The Church is one m its visible constitution and
one in its informing Spirit — "one Body and one
Spirit."
The spiritual, as we have seen, is not the oblitera-
tion of the material but its penetration and trans-
figuration.
I. The spirit holds together and informs the body
with aU its members, enabling each member and
organ to perform its proper function. Any part of
the body is dead which is not informed by the spirit.
This is shown by the place of the Church in the
Creed.
(a) It immediately follows the Holy Spirit. All
the third part of the Creed belongs to our belief
in God the Holy Ghost, our Sanctifier, as all the
second part belongs to our belief in God the Son,
our Redeemer. The Church is the home in which
the Spirit of God dwells.
(6) The sentence, "The Holy Catholic Church,
11
12 THE UNITY OF THE CHURCH
the Communion of Saints/' forms not two articles
of belief, but two clauses of one article, one object
of faith. (This is shown by the punctuation. A
colon divides one article from another; a lesser
stop, whether comma or semicolon, separates clauses
within one article.)
The Holy Catholic Church and the Communion
of Saints tell of the same thing viewed on difiFerent
sides; the Church is the collective society, the
Communion of Saints tells of the fellowship which
all the members have one with another. "The
Saints," here as in the New Testament, it need
hardly be said, are not the pre-eminent servants of
God, nor only those who have entered into their
rest; the word stands for all the consecrated people
of God, who are "called to be saints,"* as members
of the holy body, partakers of the Holy Spirit. Of
all the Holy Spirit is the life, the One Spirit with
His many gifts, producing varied virtues, fitting
for manifold works, binding all together, both those
on earth and those in Paradise. "If any have not
the Spirit of Christ, he is none of His" * — what-
ever may be his profession or his external and
federal relation.
n. We have an illustration at Pentecost of the
one Spirit quickening the body and distributing
* 1 Cor. i. «. • Rom. viii. 9.
ONE spmrr is
gifts to all its various members. (Acts ii.) The
cloven tongues as of fire lighting upon each of the
disciples are not to be understood as if a split
tongue like an inverted mitre lighted on each head.
We are to see rather the one flame from heaven
dividing itself into many streamlets. This is an
exact figure of the one Spuit, with His many gifts,
dividing to every one severally as He wills.^ More
than the twelve apostles probably were present;
perhaps the whole company niunbering a hundred
and twenty mentioned a little earlier at Jerusalem,
which included beside the twelve, the brethren of
the Lord, and the women and the Blessed Virgin.
How different their needs! The Spirit came upon
them with varying gifts for personal life and for
official work, enabling the apostles to carry out
their ministerial commissions, and empowering all
for Christian life and witness.
Within the circle of the twelve how different the
needs of Peter and of Thomas, of John and of Philip;
among the women, the needs of the Virgin Mother
and of Mary Magdalene!
What (let me ask) do I need for my life and work?
A priest receives the Holy Ghost for the office and
work of a priest in the Church of God. This gift
creates a special link of fellowship with Christ,
enablmg the priest to do Christ's work in Christ's
U Cor. zu. 11.
14 THE UNITY OF THE CHURCH
way. That is what should be its result. But
others receive His gift for other lines of service.
We must stir up the gift that is bestowed upon us»
call forth that which is pledged. It is a continual
gift, not once for all bestowed, whether in Confirma-
tion or in Ordination, but then pledged that we
may continually draw upon His inexhaustible
treasury according to our need and desire.
HI. The One Spirit is the giver at once of iruih
and purity and love. Holiness is manifested in
different virtues, they are rays from one source.
We cannot reckon on the Spirit's help for one
purpose unless we are submitting to His control
in every point. He is at once the Spirit of truth
and purity and love. If we quench the Spirit of
love, we shall find ourselves without the guidance
of the Spirit of truth. The Spirit's aid in prayer
may be forfeited by disobedience to His promptings
in other respects. This is often the secret of what
seem startling falls. A lapse from faith may be
really due to self-indulgence. A fall into schism
may be the consequence of failing to cultivate a
temper of love and of subordination.
We must put away at once whatever would dis-
please Him, if we would gain in spiritual insight
as to God's mind and will concerning His Church.
We must banish self-will and bitterness in contro-
ONE SPIRIT 15
versy, with all that is contrary to meekness and
lowliness, to long-suffering and forbearance.
IV. The One Spirit binds together all in whom
He dtoellsy however irregular their ecclesiastical
organisation. God is not tied to the means of
grace to which He ties us. We must seek His help
through the channels which He has appointed: He
is not bound to use none other, where persons are
approaching Him in good faith, while ignorant,
through no or but little fault of their own, con-
cerning His appointed institutions. The Spirit's
influence extends beyond the body in which the
Spirit dwells. It is so with a person, a nation, a
guild, or society; we may beUeve it to be so with
the Church of God.
(1) We would never deny the work of the Spirit,
however we may seek to supplement and safeguard
it. We deny nothing, while contending that this
or that (sacrament or ministry) is a part of God's
design for His Church, necessary to its integrity.
We cannot consent for the sake of reunion to omit
or neglect an3rthing which we beUeve to be Christ's
ordinance. No lasting union could be built on
any such concession or compromise. But we gladly
recognise inner spiritual life amongst those who are
separated from the regular fellowship of the Church.
16 THE UNITY OF THE CHUBCH
(2) We should cherish this inner fellowship in
faith and hope and love; we must rejoice wherever
the fruits of the Spirit are manifest — love, joy,
and peace, marking the soul's true relation to God;
long-suffering, gentleness, and goodness, in our
relation to one another, faithfulness, meekness, and
self-control in personal life. In proportion as we
become more spiritual, more under the control of
the Spirit of God, we shall be drawn more closely
to one another. As many as are led by the Spirit
of God, they are the sons of God.^
V. This spiritual unity extends to the unseen
world. The disembodied spirit, freed from the
entanglements of the flesh and withdrawn from the
distractions of the world, we may believe to be more
open to the hallowing touch of the Spirit of Grod.
Now we have the first-fruits of the Spirit.^ His
guidance and control and inspiration that we
experience in this world is but a foretaste of the
fuller possession of our whole being by His indwelling
to which we look forward. The cleansing, enlighten-
ing, and strengthening of om* faculties which He
increasingly bestows in this world is carried on, we
cannot doubt, in the intermediate state, until it
issues in the perfected sanctification of the world
to come. Meanwhile all who are under His in-
1 Rom. viii. 14, Gal. v. 22. » Rom. viii. 23.
ONE spmrr 17
spiration are united in common hopes and aspira-
tions. We pray for the consmnmation of their
bliss. They pray for our steadfastness and perse-
verance. As we think of the bond of love and
interest between those on earth and those in Para-
dise» we may well ask ourselves what they chiefly
desire for us. Not earthly success or freedom from
trial, surely; rather faithfulness in whatever position
or condition we may be, and the grace to turn all
to account for our highest good whatever our out-
ward circumstances of joy or sorrow. We would
maintain a real fellowship with those who have
gone before by cherishing the same desire and spuit
which we know must animate them. Thus are we
most truly and deeply one with them.
VI. We have considered the One Spirit, the life
of the whole Body, with His many gifts and varied
virtues, binding together all in whom He dwells
on earth and in Paradise; we may still further
consider Him as binding in oneness of life Christ
and His Church. The indwelling presence of the
Spirit of God is the distinctive gift of the Christian
religion. Great as is the benefit of the Incarnation
of the Son of God, that by itself, as something in
the past, would be valueless for us. We do not
simply look hack to Christ in the past for His teach-
ing or His example or His sacrifice; we look wp to
18 THE UNITY OP THE CHUBCH
Him now glorified at God's right hand and breathing
upon us His Spirit, that by His Spirit He may oome
and dwell in us.
The work of the Spirit of God is always internal.
It was so in Creation and in the Incarnation^ it is.
so in the Sacraments and in the life of grace. He
comes not to do anything instead of us» not to
supersede but to supplement our energies, helping
us to become and to do our best. Our mind He
would guide, oiur affections He would expand and
rightly direct, our conscience He would render
delicate and sensitive, our will He would strengthen.
But we must not allow any of our faculties to be
idle; we must seek to have them all quickened by
the Spirit's inspiration.
In all this operation of the Spirit of God there is
involved no loss of individuaUty on our part, or of
personal distinctness. That would involve the loss
of love, for love is a relation between persons, which
could not exist if we were really merged in a common
substance, human or divine. The life of God b
communicated to us in Christ by His Spirit, that we,
distinct beings whom He has made in His own
image, may live not less but more truly. "I live,
yet not I (by myself), but Christ liveth in me." *
At the same time this sharing in the common gift
of grace binds us in fellowship one with another,
1 Gal. ii. 20.
ONE spmrr 19
so that our individual powers and gifts are supple-
mented by the gifts and powers of others.
We have an illustration of all this in the Council
at Jerusalem gathered together to discuss the
question of the admission of Gentile converts to the
Christian Church; must they be cuxiumcised and
become subject to the requirements of the Jewish
Law? ^ This would be to limit entrance to the
sanctuary to the Jewish portal.
The question was decided in favour of real catho-
licity. Jew and Gentile were to be admitted to the
Church on perfectly equal terms. The Law had
been the mode of preparation for Jews; Gentiles
had been trained by Grod in other ways. The
function of the Law was past. It was not now to
be imposed on any. Its meaning was fulfilled in
Christ. "'It seemed good to the Holy Ghost and
to us," so the Council wrote to the Church at
Antioch, where the question had arisen.^ But
this was not a decision, or two decisions, given by
two authorities. The question had been argued,
facts had been stated, appeal made to Old Testa-
ment Scriptures, and finally the apostles reach a
conclusion, which they are sure is by the inspiration
of the Spirit of God, who has presided in their council
and guided their deliberations.
So in every council of the Church, in proportion
> Acts zv. * Acts zv. 28.
20 THE UNITY OF THE CHURCH
as it gathers together the testimony of the whole
Body of Christy we may trust that a decision,
arrived at after the careful weighing of all the con-
tributions of thought and experience which are made,
is the voice of the Spirit speaking in and through
the inspired Body. "He that hath an ear, let him
hear what the Spirit saith unto the churches," this
is the rule.^ We are to check and supplement our
individual thoughts which we believe to be the
teaching of the Spirit, by what He has said and
says to others. So are we led by degrees into all
truth of faith and life.
Come, Thou holy Paraclete,
And from Thy celestial seat
Send Thy light and brilliancy:
Father of the poor, draw near;
Giver of all gifts, be here;
Come, the soul's true radiancsy.
Come, of comforters the best.
Of the soul the sweetest guest.
Come in toil refreshingly:
Thou in labour rest most sweet.
Thou art shadow from the heat.
Comfort in adversity.
O Thou light, most piue and blest*
Shine within the inmost breast
Of Thy faithful company.
* Rev. ii. 7, etc.
ONE SPIRIT 81
Where Thou art not, man hath nought;
Every holy deed and thought
Comes from Thy Divinity.
What is soiled, make Thou pure;
What la wounded, work its cure;
What is parched fructify;
What is rigid, gently bend;
What is frozen, warmly tend;
Strengthen what goes erringly.
Fill Thy faithful, who confide
In Thy power to guard and guide.
With Thy sevenfold mystery.
Here Thy grace and virtue send;
Grant salvation in the end.
And in Heaven felicity.
Ill
ONE HOPE
"The one Body, vitalised by one Spirit, presses
towards the goal of one Hope."
We are to consider what the hope of the Christian
calling is.
I. The individiud hope. For this we may refer
to the passage at the beginning of the third chapter
of St. John's First Epistle. "Beloved, now are we
children of God, and it is not yet made manifest
what we shall be (not anything different from chil-
dren of God, but what our condition as such shall
be). We know that when He (our Lord, the incar-
nate Son of God) shall be manifested, we shall be like
Him; for we shall see Him even as He is. And
every one that hath this hope set on Him (i.e, Christ)
purifieth himself, even as He is pure."
This is the Christian hope, not mere forgiveness
and acquittal, to be let off the punishment or con-
sequences of oiu* sins. The consequences, so far as
possible, we would rather bear, that thus our restora-
tion may be worked out.
2St
ONE HOPE 23
The consequence of sin God's justice makes to be
its penalty, and its penalty, if rightly borne. His
mercy overrules to be its remedy.
It is not mere forgiveness that we hope for, but
restoraiiony restoration to our true dignity, as made
in God's image and capable of fellowship with our
Creator; ^ restoration to a true harmony within our*
selves, the flesh being subject to the spirit, the heart
and its affections rightly directed, the will at one
with the will of Grod. *'For us men and for our
salvation" in this sense the eternal Son of God came
forth from heaven and took our nature, that He
might live our life, and shoulder our burden, and
fight out our battle, and by His own struggle with
temptation win our freedom from the power of evil.
This is the angel's explanation of the name given to
the Holy Child,^ ""His name shall be called Jesus
(the Lord our Saviour), for He shall save His
people " — from what? From God's wrath? But it
was God's love which sent Him. Prom Hell? No, the
angel said not from the consequences of their sins,
but "'from their sins," their pride and hate, and lust
and greed, from all that mars their manhood and
spoils their womanhood, from all that forfeits their
own self-respect and necessarily deprives them of
the love and favour of a good and holy God. Saved
from sin's power and guilt, we are saved of course
1 Gen. i. 26. * Matt. i. 21,
24 THE UNITY OP THE CHURCH
from sin's consequences. But none can hope to be
saved from spiritual death in whom the spiritual
sickness that ends in death is not remedied. That
is a delusion of the Father of lies — another gospel
which is no gospel.
God's desire is not to surround Himself with a
crowd of acquitted criminals, but to gather round
Him a family of adopted children.
This is what St. Paul rejoices in. "Ye were
washed, ye were sanctified, ye were justified in the
name of the Lord Jesus Christ, and by the Spirit of
our God."^ This is "the washing of regeneration
and renewing of the Holy Spirit" that we receive —
the cleansing away of evil, the new birth from above,
which the Spirit of God bestows in Baptism.^
(1) Are we really looking for this renewal of our
life in the Sacraments, as the pledged channels of
God's grace? Are we stirring up this gift of a new
life which is in us by virtue of our Baptism and Con-
firmation?* In Holy Communion are we really
seeking that our sinful bodies, with all'*their corrupt
and downward tendencies, may be made more and
more clean by contact with Christ's holy Body, in
which all is in perfect order and harmony, and that
our sin-stained souls may be washed in His most
^ 1 Cor. vi. 11. ' Titus iii. 5, John iii. 3.
» 2 Tim. i. 6.
ONE HOPE 25
precious Blood, which represents His life; that we
may dwell in Him by our faith and love and obedi-
ence, and He in us by His grace and power? In
Absolution do we look for a putting forth of spiritual
power to enable us to break away from the bondage
of evil habits? This — freedom and not mere
pardon — is the meaning of the Remission of sins
in which we profess our belief. Our confessions and
repentance should be with a view to a real fresh
start, not merely with the thought of "turning over
a new leaf" — through which the old blots may
show.
(i) Are we accepting for the sake of this restora-
tion the discipline and training that are necessary
for its accomphshment?
If Christ our Lord in His sinless manhood was
"perfected through sufiferings," and "learned obedi-
ence by the things which He suffered," ^ for us, in
our fallen and disordered state, many struggles and
much self-discipline must be needed. Forasmuch as
Christ suffered in the flesh, we must arm ourselves
also with the same mind.^
(3) Are we really hoping for this restoration of
oiur nature — for ourselves and for others; are we
working for this, that we and they may more and
1 Heb. iii. 10, v. 8. » 1 Pet. iv. 1.
86 THE UNITY OP THE CHURCH
more become true and pure» gentle and enduring,
brave and prayerful — like Jesus Christ? We must
be content with nothing less than this gradual trans-
formation of character and conduct into the likeness
of Christ.
This is the realisation of God's purpose in creating
man in ESs image. Man should shew a created
correspondence with his Maker, reflecting His
character, His truth and love and purity. Thus
are we made '* children of God," not as a mere term
of endearment, but by the communication of our
Father's moral nature. This Christ, the incarnate
Son, acted out in our nature; this the Holy Spirit,
who made Him what He was, imparts to us.
In spite of past falls and present weakness, not-
withstanding manifold temptations and obstacles,
this is the hope of our vocation. It is to this God
calls us. '* Faithful is He who calleth, who also will
do it." * While patient with slow advance, we can
be content with nothing less as an end to be hoped
and striven for. Hope must combine aspiration
and patience.
With this thought and hope, we should examine
ourselves by viriueSy — by the Beatitudes at the be-
ginning of the Sermon on the Mount, in which our
Lord sketched out the character He would form in
1 1 These. ▼. 14.
ONE HOPE 27
His disciples;^ by the Fruits of the Spirit at the
end of the Epistle to the Galatians,^ the intended
and proper results of the means of grace. Scrip-
ture and Sacraments and prayer and Chiurch fellow-
ship and discipline should have these ^'fruits/'
To examine ourselves by virtues, to see how far
the true Christian character is being formed within
us, will be quite as humbling as to examine our-
selves by sins into which we may have fallen, — and
it wiU be f ar more inspiring.
n. The collective hope.
(1) There are many kinds of saints, reproducing
different sides of our Lord's life. Some specially
reflect one virtue, others another of His perfect
character. We are called at different times to
imitate His example in the various departments of
human life, — domestic, social, ministerial, devo-
tional, and suffering. There are many occupations
and forms of service, to which Christian people may
be called, all of them good, though not all equally
good for each of us. We must seek each to be our
best, to be perfected according to our kind, each in
his own vocation, whether this be the priesthood or
missionary service, a single life of dedication, or
married and family life, in one or other of the many
1 Matt. V. 1-12. * Gal. v. 22» 2S.
28 THE UNITY OF THE CHURCH
professions and occupations in which men and
women are called to serve God and their fellows.
There should be no narrowness in our regard of
the varied forms of Christian life. We must not be
imitators one of another, nor seek to stamp ourselves
on others. The particular vocation, or rule, or aim,
set before us, may not be that in which another is to
be trained and perfected. As priest, or teacher, or
friend, it is ours rather to follow after those whom
we would help, encouraging and inciting them to
be true to Christ as He goes before and bids each
follow Him.*
(2) We are not to be perfected in solitude. We
are trained in fellowship. The heathen philosopher
recognised that man is a social being.^ The declara-
tion at the beginning of Genesis is ever true, "It is
not good for man to be alone."* Save in obedience
to a distinct vocation, and for high purposes, mar-
riage and family life provide the ordinary training
for men and women. It is not only that we need
others to minister to us, but also that we need others
to whom we may minister, if we would be our best,
and have our powers drawn out and our character
developed. Of this law we have continual experi-
ence. This law of mutual dependence and service
1 Matt. iz. 9, John zzi. 19-22.
' Aristotle, PolUica, i. 1. * Gen. ii. 18.
ONE HOPE 2d
is recognised by the institution of the Christian
Church in which human life is called back to its
true fellowship. God's purpose for mankind is
represented as realised in a City» with its multitude
of inhabitants and their various occupations.^ Eng-
lish versions have rarely dared to give the true
translation in Bernard's description of Jerusalem the
Golden, ""I know not, oh, I know not, what social
joys are there" — in perfected fellowship, all rejoic-
ing in the gifts of each, and each contributing to the
common good.
III. Prayer is the expression of Hope, and col-
lective prayer of our conmion Hope.
(1) The words of prayer ordained by our Lord
emphasise this. " When ye pray, say Our Father .
Give us our daily bread. Forgive us our trespasses
. . . Lead v^ not into temptation, but deliver us
from evil." The whole prayer is said in the plural.*
We are to associate others tcith ourselves in prayer:
what we desire for ourselves we ask for others,
what we value for ourselves we are to share with
others. And we are to associaie oursehes with others
in prayer, as fellow suppliants, fellow penitents, and
fellow strugglers: what we dread for ourselves we
must do all in our power to ward off from others.
» Rev. xxi. «. * Matt. vi. 9.
so THE UNITY OP THE CHURCH
(2) The great act of prayer and worship ordained
by our Lord teaches the same lesson. Its most
common name in the New Testament is '"The
Breaking of the Bread." ^ The Eucharist is thus
named not only or chiefly from the symbolic break-
ing of the bread as a figure of the breaking of our
Lord's Body in the Passion, but more especially
from the breaking of the bread for distribution that
all may be sharers in the one loaf » partakers from
the one plate, as all share in the same spiritual gift.
"We, who are many, are one loaf, one body; for we
all partake of the one loaf." ^ The common sacred
meal teUs of the corporate life and hope of Christ's
disciples.
IV. If there is one hope before all, we must call
all to share it, and shew to all the way to its realisa-
tion. "The Way" was a common term among the
earliest disciples for the Christian religion. It is
the way of life, the way toward our hope.
All men must be helped to realise the hope of our
calling. Man has conquered in the person of Jesus
Christ; men and women can conquer after His
example and by His aid. This is the gospel, the good
^ Acts ii. 42, zx. 7.
' 1 Cor. X. 17. It is obvious tliat this symbolism is lost by
the use of separate round wafers, as it would be by ** individual
Communion cups.'*
> Acts iz. 2, six. 9, 9S, xxiv. 14, 22.
ONE HOPE SI
news of hope which we are to proclaim. There is
no room for despair concerning humanity, when we
remember the victory that has been won by the Son
of man.
This is the meaning of the passage read as the
Epistle for M ichaehnas-day concerning the angelic
warfare.^ It does not refer (as is sometimes sup-
posed) to the original fall of the angels. This vision
follows on the vision of the Incarnation. Satan's
power is now broken. The picture tells of the push-
ing on of Christ's conquest. Since He has con-
quered, none need despair. The victory has been
won. It only has to be claimed and followed up.
Christ's Church is militant on earth. Its warfare
is not merely defensive, to maintain our position
against attack and uphold the faith; our warfare is
to be aggressive, to make war on the world, the
flesh, and the devil, to claim mankind for Christ, to
extend the limits of His kingdom, to set up the reign
of truth and purity and love. *'Gro and make dis-
ciples of all the nations."^
One hope is set before all. It is to be variously
realised, as we have varying needs and aspirations.
The hope for all is in Christ. He is the Light that,
coming into the world, lighteneth every man;' lead-
ing on, it may be, through dim and fragmentary
» Rev. xii. 7-10. * Matt, xxviii. 19.
s John i. 9.
32 THE UNITY OP THE CHURCH
revelations to the fulness of grace and truth: Christ
»in you the hope of glory .^ Let us cling to this hope;
neither despairing of any, since we know Christ will
lose none whom He can save without doing violence
to their own free will; nor presuming on His mercy
in disregarding the laws He has laid down or the
means of grace He has ordained, but working out
our own salvation with fear and reverence, since it
is Grod who worketh in us both to will and to do of
His good pleasure.^
O my God, I hope in Thee for the forgiveness of my sins, for
my cleansing from all stain of evil, for power to resist tempta-
tion, for help to fulfil every duty, and bear every trial, to which
Thou dost call me, for perfected restoration and happiness here-
after. All this I hope not for any worthiness of my own, but
because of Thy goodness. Thy promises in Christ Jesus, and the
gift of Thy Holy Spirit. Perfect in me, I pray thee, the good
work which Thou hast begun. Grant that I may never cast
away my trust in Thee, nor put my trust in any save in Thee.
Let me not presume on Thy mercy while neglecting Thy com-
mands or the means of grace which Thou hast ordained.
O Lord, in Thee have I trusted: let me never be confounded.
» Col. i. 27. « Phil. ii. 12, IS.
IV
ONE LORD
I. The One Lord (that is, of course, Jesus Christ)
is the central of the seven unities.
"The one Body, vitalised by one Spirit, progresses
towards the goal of one Hope. This Body depends
for its existence upon one Lord, its divine Head,
to whom it is united by one Faith and one Baptism.
Its ultimate source of being is to be found in one
God the all-Father, supreme over all, operative
through all, immanent in all." ^
We recall St. Paul's contrast elsewhere with
the many lords of the heathen, ruling over differ-
ent nations, or departments of life, or localities.
"Though there be that are called gods, whether in
heaven or on earth, as there are gods many and
lords many; yet to us (Christians, whether Jew or
Gentile, bond or free, learned or simple, rich or
poor) there is one God of (or from) whom are all
things, and we unto Him, and one Lord, Jesus
^ J. Annitage Robinson, Ejnsde to the EphegioM, p. 93.
S 83
84 THE UNITY OF THE CHURCH
Christ, through whom are aU things, and we
through Him." ^
*^ There b one God, and one mediator between
God and men, the man Christ Jesus." ^ We should
learn to say our Creed with a note of personal
allegiance. In the second article (with which we
are now concerned) there is a fourfold description:
I believe in (1) Jesus — this is His proper name,
telling of the work He came to accomplish; (i)
Christ — this is a title, telling of His office, mark-
ing Him out as the fulfilment of all the promises in
the Old Testament Scriptures; (8) God's only Son —
this declares His true nature, and His relation to
God; (4) our Lord — this is the relation in which
He stands to us.
II. We go on to enquire in what sense we acknowl-
edge Him as "our Lord." First, by virtue of His
supreme moral excellence, as Man. While (as we shall
see) there is a deeper truth, this must never be lost
sight of. It was in this sense that the original
disciples first acknowledged Him as Lord. All
through His earthly ministry, until after the Resur-
rection, this was all they knew of Him. He was the
Lord and Master of their life by virtue of His com-
manding personality, as the Man of men, Holiest
among the mighty, and Mightiest among the holy.
1 1 Cor. viii. fi, 6. • 1 Tim. ii. 5.
ONE LORD S5
As a Teacher they recognised that He had the
words of life» and spoke as none other. He became
their guide and model, who made life quite different
to them from what it had been before. Gradually
their conception of Him must have risen from the
best of men, a messenger and prophet from Grod,
to the recognition of Him as the Christ, the great
promised Messenger and Deliverer — and so on
to the conviction that this could be none other than
the incarnate Son of God. They learned by slow
degrees His true dignity.
(1) See that we pay homage to our Lord as the
Son of man, entided to leadership by virtue of His
human perfection. Thus He is indeed God shewn
in manhood, the divine character shewn in human
life. "Christ is entirely without the defects of His
qualities — that sad limitation of all characters:
He is strong but never rough; He is gentle but
never weak.**
(2) We learn to welcome all who acknowledge
Jesus as Lord, even though they may not realise
all that is involved in this. As they obey they will
come to know more, whereas orthodox belief with-
out obedience or love or imitation, how dreadful!
Remember His own word of warning: Many
shall come from the east and from the west, and shall
86 THE UNITY OF THE CHURCH
sit down with Abraham and Isaac and Jacob (per-
haps we might venture to add» with Chry sostom and
Athanasius and Augustine) in the kingdom of God,
while the children of the kingdom are cast out.
To some of those He will say» I never knew you,
and you never really knew Me, whatever your pro-
fessions or your covenant privileges, since you were
"workers of iniquity." ^
Scorn no honest beUef, however imperfect it
may be. Rather seek to lead the person on, and to
shew how much more is involved in the belief already
held. The case is very different, let us remember,
of one who is working up to a fuller faith, from that
of one who is falling away from a higher to a lower
conception of Christ and of His revelation.
(3) The result of Catholic belief as to our Lord's
person should be more absolute surrender and obedi-
ence, more implicit trust in the acceptance of trial
and temptation.
" I believe whate*er the Son of God hath spoken.
Than truth's own word there is no surer token."
Do not those who profess only a humanitarian
belief sometimes shew this real discipleship to
Christ more fully than some of us whose theo-
retical conception of His dignity is higher? Let
1 Luke xiii. 25-30.
ONE LORD 37
us take shame to ourselves for the unfruitf ulness
of our faith, and pray that what we say with our
lips we may believe in our hearts, and that what we
believe in our hearts we may shew forth in our lives.
in. We know that Jesus is more than perfect
man; we worship Him as God in man's nature.
What Jesus was, God is. This we have learned from
His own declaration. ''He that hath seen Me hath
seen the Father." ^ While none hath seen God at
any time, the only begotten Son which is in the
bosom of the Father, He hath made Him known,
not only by His teaching but by acting out God's
life and character in our nature and amid our cir-
cumstances. The Word made flesh has translated
the divine perfections into language which we can
understand, the language of human conduct.^
On account of the knowledge of God which is
thus assured to us, we rejoice in the Incarnation and
in the Church's clear-cut definitions of the doctrine.
That the Son is "of one substance (or inner
essence) with the Father'* we see to be involved in
His claim to judge the world, to satisfy all needs,
and give rest to all who come to Him, in His claim
of absolute and undivided allegiance to Himself.'
Such claims would be entirely inconsistent with
1 Jolm xiv. 9. * John i. 14, 18.
' e.g.. Matt. zzv. 31, xi. 28, z. 37.
88 THE UNITY OF THE CHUBCH
moral goodness in any created being however
exalted. We should refuse at once to listen to any
one professing to speak in God's name who failed
in this fashion to recognise and make plain the
distinction between himself » as the messenger, and
the supreme Being whom he represented.
Because we recognise Christ's perfect human
goodness, we are forced to go behind this and worship
Him as the incarnate Son of God. ^^Thou art the
King of glory, O Christ: Thou art the everlasting
Son of the Father."
This is His Lordship on the divine side, to the
acceptance of which we would lead on those who at
present fail to recognise it. In making the most
of all they do believe, we make no surrender of further
truth. Because we recognise God's working and
gifts beyond the limits of the Church's Faith and
Order, we do not sacrifice either Faith or Order.
There is no question of giving up, but of leading on.
IV. In the "One Lord" we acknowledge the
righteous sovereign over the whole of life,
(1) For Him we renounce all other masters —
honour, pleasure, place, and wealth. Other lords
beside Thee have had dominion over us, but hence-
forth we will make mention of Thy name only.^
* Isa. zxvi. 18.
ONE LORD 39
This should lead to purity of intention in all our
work. If only His name be hallowed. His kingdom
set up and extended, His will done, what matter
whether it be by our instrumentality, in accordance
with our plans, to our credit, or not?
(i) The "One Lord" must be supreme over all
departments of life — in the home and in society,
in business and politics, in art and literature, as
well as in definitely ecclesiastical or religious matters.
The Christian religion is to penetrate through the
whole of life. We cannot allow different standards
in various departments of life. Christ must be
Eang of kings and Lord of lords.^
V. We see what the acknowledgment of the
"One Lord" stands for.
(1) It means looking up and not merely looking
back. We do not look back merely to a teacher or
example in the past, like Socrates, or Plato, or
Emerson. We look up to a living Lord at God's
right hand — at the highest place, that is, of honour
and of power — giviug allegiance to Him and receiv-
ing help from Him.
(i) This perception and surrender is only possible
by the aid of the Holy Spirit. "No man can say
» Rev. xix. 16.
40 THE UNITY OF THE CHURCH
Jesus is Lord, or Lord Jesus, but by the Holy Ghost," ^
so different is the revelation of God in Christ from
what the Jews expected, from what the untrained
and uniUuminated heart desires.' Jesus Christ is
the same yesterday, to-day and for ever.' He
makes the same demands, offers the same rewards,
requires the same conditions in disciples now as
of old. The stumbling-block of the cross has not
ceased.* To own Jesus as Lord involves a cruci-
iSxion of the flesh, a withstanding of the world, from
which the natural heart shrinks.
What, we may each of us ask ourselves, does He
demand of me now? To what' is He calling me?
How does He bid me follow Him?
Speak, Lord, for Thy servant heareth. Lord,
what wilt Thou have me to do? *
Thou art the Kmg of Glory, O Christ;
Thou art the everlasting Son of the Father.
When Thou tookest upon Thee to deliver man, Thou didst
humble Thyself to be born of a Virgin.
When Thou hadst overcome the sharpness of death. Thou
didst open the Kingdom of Heaven to all believers.
Thou sittest at the right hand of God* in the glory of the
Father.
We believe that Thou shalt come to be our Judge;
We therefore pray Thee, help Thy servants, whom Thou hast
redeemed with Thy precious blood;
Make them to be numbered with Thy Saints in £^oiy ever-
lasting.
1 1 Cor. xii. S. « 1 Cor. ii. 14. « Heb. xiii. 8.
^Gal. V. 11. ^ 1 Sam. iii. 0. Acts ix. 6.
ONE FAITH
"One Lord, one Faith, one Baptism" form a
triplet within the sevenfold unity.
Our Lord Jesus Christ is the central figure.
Faith is the expression of our beUef in Him. Bap-
tism is the sacrament by which He lifts us out of a
state of nature and takes us into fellowship with
Himself. We are to consider the relation of the
One Faith to the One Lord.
I. *^Jesu9 is Lord" that is the great central pro-
fession of Christian faith. Before a longer creed
was elaborated, this would have been required of
those who desired to be admitted to the Christian
society. This involves all the rest, since it tells
of His relation to God and to ourselves. On His
authority we accept the great truths He taught.
Remember how few and simple are these funda-
mental truths of the Christian religion — (1) con-
cerning God, who and what He is; (2) concerning
man, his origin and destiny, the true standard of his
life, his relation to God, and the means of approach-
41
42 THE UNITY OF THE CHURCH
ing Him. All in Scripture and Creed and Sacrament
falls under these great heads.
These great truths Christ taught, as the Son of
God and the Son of man, not only by word, but by
His life. ''What Jesus was, God is; what Jesus
was, man should be, and by His help may gradually
become."
We prize the clear statements of the Creed, guard-
ing with equal care the truth of Christ's Godhead
and the reality of His Manhood. We learn how
by degrees the full doctrine was thought out, as
questions were raised, and different elements of the
truth had to be harmonised. We should be hopeful
about other and present controversies, that they
likewise will be overruled for the greater confirma-
tion of the faith, and the fuller elucidation of the
truth. Only let us cling tenaciously to all of which
we are certain. Let us pity, not scorn, those who
have not the privileges and advantages which we
possess. Persons who disbeheve or misbelieve any
truth that God has revealed are the poorer thereby.
They are without something on which to build
up their life, by which they might shield themselves
from temptation.*
n. This faith is one; for the Apostles' and Nicene
Creeds (and the Athanasian hymn too) are exposi-
1 Jude 20, Eph. vi. 16.
ONE FAITH 43
tioDs, expressing and guarding the simpler faith.
Remember we are to love God with om* minds as
well as with our hearts; we owe to Him the homage
of our intellectual powers.^ We should think things
out as we are able, so as to gain clear ideas and an
intelligent belief, and to be able to state our belief
intelligibly to others. So many heresies and queer
fantastic theories are accepted because people had
previously been given no explanation of Christian
truths. Are we slothful and indolent about this,
content to have our thinking done for us, relying
on little manuals and partisan text-books, instead
of undertaking serious study for ourselves?
III. On the other hand there is a danger to be
guarded against, of curious intellectual speculations,
of indulging in, or imposing upon others, over-refine-
ments and puzzling definitions, as, for instance, con-
cerning the exact mode of union between the divine
and human natures in the Incarnation, or between
the outward and the inward parts in the Sacraments.
We must be content to leave many questions open.
In particular we must beware of imposing our
negations upon other people.
We should learn to distinguish (a) between what
is of faith, and what may be true and which we would
persuade others to accept, but which we have no
^ Mark zii. SO, Fhil. i. 9.
44 THE UNITY OF THE CHURCH
right to impose upon them; and again (6) between
facts, and opinions or theories and explanations about
those facts.
The Trinity is a fact, that the Father, the Son,
and the Holy Ghost are each God, and yet that there
are not three Gods, but one God existing in a three-
fold manner. But various illustrations and explana-
tions may be held; no theory of the Trinity is stated
in the creeds. So with regard to the Atonement;
that Christ "died for our sins" is a fact.^ All sorts
of theories about the Atonement have been held
at difiFerent times, taking colour from the thought
of the age or people. Thus we distinguish between
the Catholic creeds which rehearse the great facts
of our faith, and formularies like the Thirty-nine
Articles of Religion, which may be true and helpful
for their time and purpose, but are not intended or
suited for every age and country.
1 (c) The unchanging truths of the Christian
revelation must be stated in the language of every
age as of every country. It is not enough to use
the tongue of each people; the thought of each age
must be employed and utilised in the declaration
of God's word. The same facts will mean more to
one age than to another, and will be understood and
expressed in a somewhat difiFerent manner. The
same truth will be increasingly realised by us in
* 1 Cor. XV. S.
ONE FAITH 45
different stages of education and experience. We
should rejoice in the growing understanding of the
truth, as we add to our faith virtue, and to virtue
knowledge, coming to know for ourselves what at
first we accepted on the authority of teachers.^
IV. The revelation given by Jesus Christ con-
cerns morals as weU as belief. When St. Jude speaks
of ''contending earnestly for the faith once for all
delivered to the saints," he has in mind moral
offences by which Christ is practically repudiated
and denied rather than theological errors.* The
Christian law of marriage (the lifelong union of one
man with one woman to the exclusion of all others
on either side'), the blessedness of poverty, and of
mourning, the power of meekness, the necessity of
sacrifice, or the law of life through death, the soli-
darity of human life — all these are elements of
the Christian revelation just as much as the doc-
trine of the Trinity or the Incarnation.^ It is with
reference to loose living that the apostle says, "Ye
did not so learn Christ."*
V. Consider what the Creed stands for, "What
dost thou chiefly learn in these articles of thy beUef ? "
» 2 Pet. i. 5, 2 Tim. i. 12, PhU. iv. 15, 16.
* Jude 3, 4. ' Mark x. 6-9, 1 Cor. vii. 10, 11.
* Matt. V. S-5, John xii. 24» 25, Rom. ziv. 7.
* £ph. iv. 20.
46 THE UNITY OP THE CHURCH
is the question of the Catechism. And the answer
is, '^^First, I leam to believe in God the Father, who
made me and all the world; secondly, in God the
Son, who redeemed me and all mankind; thirdly, in
God the Holy Ghost, who sanctifieth me and all
the people of God."
To believe in a person means much more than to
believe that the person exists, or to believe the per-
son's word. It involves the surrender of ourselves
to the person in whom we believe. It is this kind
of belief to which the great promises are attached,
^'Believe on the Lord Jesus Christ and thou shalt
be saved," ''He that believeth on Me hath eternal
life."* To beUeve in Jesus Christ is to set ourselves
not only to accept His word, but to obey His com-
mands, to imitate His example, to seek His help.^
We see a legitimate distinction between believing
this or that truth about oiu: Lord, this or that fact
of His life — important as this is — and beKeving
in Him about whom the things are told, — who was
bom in our nature of the Virgin Maiy, and was
crucified under Pontius Pilate, who rose from the
dead, and ascended into heaven.
*■' We ought to say our Creed (1) as a glad declara-
tion of facts in which we rejoice, which bring cheer
1 Acts zvi. 81, John vi. 47.
* Reference may be made to the author's Bedell Lectures, The
reUUions of faith and life, especially pp. 49-52, and Note C.
ONE FATTH 47
to human life; (S) as a profession of allegiance and
personal loyalty to God» our Creator, Redeemer,
and Sanctifier.
Three duties we owe to our faith: first, to think
about it; second, to act upon it; third, to spread it,
communicating to others what has brought light
and strength to ourselves.
What is my faith, we may each ask ourselves,
doing for me? how shall I recommend it to others?
O my God, I believe in Thee, the Father, the Son, and the
Holy Ghost, my Creator, Redeemer, and Sanctifier, One only
God, perfect in power and wisdom and goodness.
And I believe all that thou dost teach in Thy Word and
by Thy Chiuxsh. Take from me, I pray Thee, all that hinders
my perception and acceptance of the truth — all pride and
prejudice, disobedience or wilfulness, sensuality, cowardice, and
worldliness. Bring home to me as Thou wilt whatever Thou
wouldest have me believe and practise for Thy glory, for the
good of my brethren, for my own soul's welfare. Correct
what is amiss, supply what is wanting, strengthen what is
weak, enlighten what is dim in my belief. Save me from un-
worthy conceptions of Thee and of Thy ways. Let Thy Holy
Spirit lead me more and more into all truth. Grant that
I may faithfully and bravely bear witness to Thee before men,
and that what I profess with my lips I may believe in my
heart, and shew forth in my life, building up myself continually
on the foundation of my most holy faith.
Lord, I believe; help Thou mine unbelief.
VI
ONE BAPTISM
Baptism is the rite of initiation into the Christian
society; on our part a profession of faith and
discipleship, on God's part the pledge of our accept-
ance by Him and of the gift of a new life. , The
Sacrament follows on the Creed.
I. Grace cu well as Truth is a gift of the Oospd.
Christ is not merely a Teacher or an Example.
That alone would be to our condemnation, as the
higher standard was set before us and our own want
of correspondence therewith more clearly shewn.
This is the contrast which is continually insisted on
between the old covenant and the new, between
the Law and the Gospel. The former was a system
of external enactments, the latter bestows empower-
ing grace, to enable us to correspond with the Law.
The Christian Church is the minister not of the
letter (of an outward command) which killeth, but
of the Spirit (of enabling grace) which quickeneth.^
We most of us know what we should be, at least
1 2 Cor. iii. 6» Heb. viii. 8 ff, x. 16, 17.
48
ONE BAPTISM 49
that we should be different from what we are, more
brave and patient, more gentle and considerate,
more prayerful and reverent and self-controlled.
The difficulty is in realising our ideals. Here comes
in our beUef in the Holy Spirit, the Spirit which made
our Lord in His manhood what He was,^ and that
He breathes forth on us to enable us to become more
and more such as He was. This is the distinctive
gift of the Christian religion. This it is which
distinguishes it from Eastern philosophies and
modem systems of ethical culture — the gift of
spiritual power. No other religion offers this.
"Christ in us the hope of glory" is the Christian's
boast.* We learn the place and value of Sacra-
ments, as communicating to us one by one the
virtue of our Lord's Incarnation and victorious
sacrifice.
II. Baptism is an otUtoard ceremony. God meets
our need with outward means and pledges of spirit-
ual gifts, suitable to our complex being, spiritual
and material. This follows the law of the Incarna-
tion, "the Word was made flesh." So on the day
of Pentecost, at the setting up of the spiritual dis-
pensation, the inward gift of the Spirit of God was
accompanied by outward signs appealing to the ear
and eye. The sound of the mighty wind and the
^ Luke iv. 14, 18, Acts x. 38. > Col. i. 27.
4
■J J
J w J J -^
50 THE UNITY OP THE CHUBCH
appearance of the tongues of fire were tokens of the
Spirit's presence.^ We will not seek to be more
spiritual in our rdigion than God has shewn Himself
to be; rather will we praise Him for His loving
condescension to our needs» in ordaining outward
signs as means whereby we may receive His inner
gifts and as pledges to assure us thereof.
III. Baptism is One — on God's side^ as His gift.
"The death unto sin and the new birth unto right-
eousness" can never be repeated, while it is to be
realised more and more through life, year after year,
by experience after experience. This is continually
set before us in the collects for the great commemo-
rations of our Lord's life, e.g, for Christmas Day
and Easter Even.
So the Sacrament of Baptism, once duly adminis-
tered, is not to be repeated. It is ratified and
perfected in Confirmation; Baptism in the full
sense is not complete without this.* The new life
bestowed in Baptism is nourished in Holy Com-
munion; it may be restored or set free, when neces-
sary, by Absolution. But Baptism is the foundation
of all subsequent sacramental ministrations, it is
the warrant for our daily petition for Forgiveness.
1 Acts ii. 2, 8.
* See Confirmation in the Apostolic Age, by F. H. Chaae» Bishop
Ely.
' W • b b
• «. I, w
■" w • «
ONE BAPTISM 51
Having been bathed, we should need only to wash
our feet from the stains and dust of earth.^ We
enjoy "the everlasting benediction of the heavenly
washing."
Baptism alone of the sacraments is mentioned in
the Creed, because it is the foundation of the sacra-
mental life. In this sense it is constantly insisted
on in the New Testament, e,g. 1 Cor. xii. 13, Gal.
iii. 17, Rom. vi.
Holy Communion is the feeding of the new life
^ imparted to us in Baptism. Christ does not first
come to us at our first Communion, as we may
sometimes read; it is the Christ nature within us
by our Baptism that is nourished by our feeding
on His body and blood in Holy Communion. We
see how we must come to Holy Communion in the
strength of our regenerate life. We are bidden
examine ourselves, not so much as to what we
have done as to where we stand, "whether we be
-in the faith" — measurably true to our baptismal
promises and gifts.^ Partaking of the one loaf
follows on sharing the one birth, the one cleansing.
Some Puritan sects in ancient times denied the
possibility of restoration from grievous sin after
Baptism. We should not lose sight of the element
of truth in this exaggeration. It emphasised the
great seriousness of sin after Baptism, against light
1 John xiii. 10. * 1 Cor. xi. 28» 2 Cor. ziii. 5.
62 THE UNITY OP THE CHURCH
and in spite of grace. This does indeed make it
increasingly difficult — until it may become morally
impossible — to renew men to repentance. This
is the meaning of the awful warning in Heb. vi.
The difficulty, remember, is not on God's side,
but on man's. God will at any time forgive any
sin of which man truly repents; but the sinner's
repentance and change of mmd may become impossi-
ble. With regard to future loss, we should think
of irremediable ruin which man may bring upon
himself, rather than of unending punishment
infficted upon him by another.
Let us praise God for our covenant relation to
Him, for the right to call Him Father, for all the
privileges to which our Baptism admits us.
Let us seek to deepen our repentance for all our
sins against our regenerate nature, wasting grace,
breaking through barriers, didling the conscience,
weakening the will.
rV. Baptism is One — on our side, one in what it
involves, all that is represented by the three Vows.
These form the condition of admission into the
Christian society and of abiding therein. The
promises of renunciation of evil, of belief in God's
word, of obedience to His commandments are
required of all. The requirement of Sponsors for
infants who are brought to Baptism is no arbitrary
ONE BAPTISM 53
arrangement, which we are at liberty to disregard.
The promiscuous administration of the Sacrament
of Baptism without any guarantee that children
shall be taught the obligations incurred and the
gifts bestowed, without provision for their being
trained in The Way of Christian life, would be not
merely in contradiction of the plain rules of the
Church, but a violation of essential principles of
sacramental grace. It betrays moreover a distrust
of God, by taking things into our own hands, and
ignoring conditions, as if where the rightful adminis-
tration of means of grace in accordance with pre-
scribed conditions was impossible — God could
use no other means. He binds us to seek His grace
in ways of His appointment; He does not bind
Himself to use none other.
The spiritual enemies which we renoimce are the
same for all; the Flesh is not a source of temptation
only to persons in unfortunate surroundings, nor
the World only for the wealthy and prosperous.
As life advances the special forms of tempta-
tion may vary; but the root evils against which
we have to guard remain unchanged: sensuality,
covetousness, and pride, the lust of the jQesh, the
lust of the eyes, and the pride of life are ever seeking
to seduce us from the love of the Father.^
We learn by experience more of what the promises
1 1 John ii. 15, 16.
54 THE UNITY OF THE CHURCH
of our Baptism mean for om'selves individually and
in detail. Our renunciation wiU be more definite, our
beUef more inteUigent, our obedience more specific.
(1) Even those who through ignorance or preju-
dice have not received Holy Baptism may be re-
garded as united with us in the service of Christ, as
they are true to all that Baptism stands for; while,
of course, in admitting this we would by no means
ignore the means that God has graciously designed
to bring home to men both the dedication of our-
selves to God and His acceptance of us with His
gifts of cleansing and new life.
(2) We should earnestly pray for the restoration
of Discipline in the Church, that those who are
not living reasonably true to their Baptismal
obligations may be suspended from the privileges
which belong to Church membership. This is
needed both for their own good, that they may be
brought to book and helped to a better mind; and
to free the Church from the scandal of at any rate
seeming to condone evil and inconsistency. Such a
restoration of discipline we should use all our legiti-
mate influence to bring about.
O God, who by the ministry of Thy blessed apostles didst
cause Thy holy religion to be acknowledged throughout the
world, give grace unto Thy Church devoutly to exercise that
holy discipline which from them it has received, for Thy
Jionpur and the salvation of souls; through Christ our Lord.
vn
ONE GOD AND FATHER OF ALL
We come last to what is really the foundation
of all. The deepest things are not learned first.
"Oneness is characteristic of the Gospel. Consider
its 'present working and its predestined issue: There
is one Body, ammated by one Spu-it, cherishing one
Hope. Look back to its immediate origin: There
is one Lord, to whom we are united by one Faith
in Him, by one Baptism in His name. Rise to its
vUirrvaie source: There is one God the Father of all,
who is over all, through all, and in all." ^
In the last clause we should omit "yow.** The
declaration is absolutely general {i.e. from the ordi-
nary Bible].
I. This is the first article of the Christian creed,
"We believe in One God the Father Almighty,
Maker of heaven and earth, and of all things visible
and invisible."
Satan, rem^ember, is no second Ood, He is only
a rebel angel, however powerful and subtle. Dual-
1 J. Armitage Robinson, E^p, to Ephesiana, p. 177.
55
56 THE UNITY OF THE CHURCH
ism (whatever form it takes) is not only a false in-
tellectual conception, it is ruinous to life and morals,
as every false belief tends to be. The faith is not
only true but helpful; heresy is not only false but
mischievous. We must allow no despair, however
conscious we may be of our frailty, and of the for-
midable character of our spiritual foes. ''Though
an host of men should rise up against me, yet will I
not be afraid."^ I will put my trust in God. The
gates of hell shall not prevail against Christ's
Church, however severe the struggle. The Lord of
hosts, of all the armies of heaven, is with us. He
always wins who sides with God. What is right
always can be done. Christ's resurrection, after all
the indignities of the Passion, is the pledge of the
triumph of truth, of the vindication of righteousness.^
II. JesiLS is no second Ood. This is what Athana-
sius contended for against Arianism. The Arians
gave to our Lord all sorts of high titles, they paid
Him worship; but they denied that He was really
of one nature with the Father. That, said Athana-
sius, is to lapse into idolatry. Christians know
no second God, no inferior deity. The only justi-
fication of our allegiance and prayer to Jesus Christ
is that we believe Him to be in His inmost being
of one essence with the Father, from all eternity
» Ps. xxvii. S. « Matt. xvi. 18, Ps. xlvi, 1 Pet. i. 21.
ONE GOD AND FATHER OF ALL 57
God the Son of God, Light proceeding forth from
Light, Very God the Son of Very God.
(1) In thinking of the Trinity we must always
begin with the conception of the oneness of God^
His absolute and indivisible unity. It was not until
this truth had been hammered into the Jewish mind,
by aU the teaching of the Old Testament and by
the discipline of the Captivity, that God ventured
to disclose the doctrine of the Trinity, that within
this absolute oneness of the divine Being there is
a threefold distinction, which for want of better
terminology we speak of as a distinction of persons.
The One God exists in a threefold manner.
(2) The title "The Word of God" by which St.
John speaks of our Lord guards this truth. The
title "Son" by itself might suggest a separate in-
dividuaUty, and a later origin. This the title " Word "
corrects, pointing to our Lord as always and essen-
tiaUy one with Grod, the eternal utterance of His
mind. "This is life eternal, to know Thee the only
God and Jesus Christ whom Thou hast sent." ^
"Thou art the king of glory, O Christ; Thou art the
everlasting Son of the Father." The peace of God
which passeth all understanding keep your minds
in the knowledge and your hearts in the love of
1 John zvii. S.
58 THE UNITY OF THE CHURCH
Grod, and of Jesus Christ His Son — not as a sepa-
rate object of devotion, but as the revelation of
the Father.
(8) Thus we see how we are to regard Jesus
Christ our Lord as the Way to the Father, "I am
the Way, the Truth, and the Life (He said). No
one Cometh unto the Father but through me."*
We must not stop on the ladder. Through Christ
we know God. We are to press on through the man-
hood of Christ to recognise the Grodhead which is
therein reflected. Grod is not some one in any way
different in character from Jesus Christ. What
Jesus was, Grod is. We must not parcel out the
divine attributes among the persons of the Trinity.
Christ acts out God's nature and character before
our eyes; the Holy Spirit reproduces that character
in Christ's disciples.
ni. One God, the Father of all, that is, the Source
of all life.
(1) He is the Father of whom all fatherhood,
physical or spiritual, is named. Earthly parentage
is a shadow and figure of Grod's supreme father-
hood.^
Parents are channels of life from God, fellow
1 John xiv. 6. ' Eph. iii. 15.
ONE GOD AND FATHER OF ALL 69
workers with Him in His creative work. Think of
the dignity and sanctity of this relationship; and
of its responsibility. Parents must reflect in their
dealings with their children the gentleness and
firmness of God's rule. There must be no weak •
indulgence, which is no true sign of love.
Children get their first idea of God from their
parents. He is some one greater and wiser and
better than the greatest and wisest and best they
know. What if parents through indiflFerence or
arbitrariness give an altogether distorted reflection,
a false impression of the heavenly Father!
(2) God is the Source of life of every kind. Prom
Him all else that exists is derived, while He derives
His being from none. He is the self-existent One.^
The trees and birds and animals, as well as men and
women, derive their being from God. There are
various stages of life, degrees of the communication
of God's life. The stone exists, the plant grows,
the animal moves, man thinks and chooses; man
is made in God's image and is intended to reflect
God's moral character, of love and truth and holi-
ness; so is He made partaker of God's inmost life.
Each stage of life is intended to lead on to the next.
We must never be content with resting in a share
of a lower communication of life when we are called
1 Ex. iii. 14.
60 THE UNITY OF THE CHURCH
to a higher. This is death, not the absence of life,
but the loss of life, the absence of the kind of life
which we have a right to look for. The pebble
never grew or moved, but the absence of that life,
for which it was not intended, causes no horror.
You put it in a museum or wear it as a jewel. On the
other hand, the withered plant or flower, which has
lost the life it had, is dead and becomes corrupt;
you throw it away. You make a pet of an animal,
and wonder at the approach of its instinct to reason;
but the idiot child, who has only instinct where
there should be reason, — what sadder and more
pitiable spectacle! So where there is a full devel-
opment of natural gifts, physical and intellectual,
but^ without moral character and the participa-
tion of God's life of love and truth and purity,
there is spiritual death, the loss or absence of what
should be the distinctive life of man made in God's
image and capable of holding fellowship with his
Creator. The irreligious man is not only untrue to
God, he is failing in his duty to himself, in not cul-
tivating and exercising the highest faculties of his
nature. The religious man is the true man, as the
saint is the true Christian, seeking to rise up to the
dignity of his calling.^
IV. We learn the dignity of human nature. No
^ James i. 18, 2 Pet. i. 4.
ONE GOD AND FATHER OF ALL 61
creature lower than man would be capable of being
used as the instrument of the Incarnation. God
could not reveal Himself in an inanimate or an
irrational creature. There would not be the faculty
to reflect His moral quaUties of truth and love and
justice. Herein of course is the absurdity of
idolatry. "They made the glory of Israel like unto
a calf that eateth hay." ^
We are bidden to "honoiu' all men" as such, irre-
spective of their station or talent or even of their
moral condition.^ They have capacities and pos-
sibilities, however little realized, which command
reverence, and which call for our best endeavours
for their development and training. If stained and
disfigured, the divine image must be restored and
cleansed.
Thus the universal Fatherhood of God will be at
once the motive and the power of missionary activity.
We can appeal to all men because in a true sense
th^ are God's children.
V. The true human element should so dominate
oiu' thought as practically to efface elements of diver^
aity among men, in the colour of their skin, their
social rank, or wealth, their education, or tempera-
ment. Because there is one God and Father of all,
therefore all men are linked together by their com-
1 Ps. cvi. 19, 20. « 1 Pet. ii. 17.
62 THE UNITY OF THE CHUBCH
mon relation to Him and their common dependence
upon Him. The brotherhood of man follows on the
fatherhood of God. And both are to be realised
in the Christian Church.
The diversities of which we have spoken should be
welcomed as contributing to the fulness of human
life and character. Nations as well as individuals
and religious bodies have their riches to bring into
the City of God. The unity of which the Apostle
speaks is no barren uniformity; it is a unity in
diversity. It has been happily said, with reference
to the three languages in which the title on the
Savioiu*'s cross was written, that the City of God
was founded at the confluence of three streams,
the stream of Greek language and philosophy, of
Roman organization, and of Hebrew religious teach-
ing. In the same way the Church of to-day is to
claim for Christ the contributions of different races
of men, too good to be wasted, and needing training
and hallowing, the grace and delicacy of the Japa-
nese, the wonderful patience and perseverance of
the Chinaman, the intellectual subtlety of the Hindu,
the affectionateness of the Negro.
Supreme over all, God moves through all, and
rests in all. The Christian Church should be the
home and school of all nations, and thus should
knit them together in sure bonds of mutual respect
and service.
ONE GOD AND FATHER OF ALL 63
If the Christian body had preserved its unity
as it grew larger and larger, it might have united at
last the whole of mankind in its holy and peaceable
bond.*
O God of unchangeable power and eternal light, look favour-
ably on Thy whole Church, that wonderful and sacred mystery;
and by the tranquil operation of Thy perpetual Providence, carry
out the work of man's salvation; and let the whole world feel
and see that the things which were cast down are being built up,
and the things which had grown old are being made new, and that
all things are returning to perfection through Him from whom
they took their origin, Thy Son Jesus Christ our Lord.
* Visum of Unity, p. 47.
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